TO BE A PRINCE IN THE FOURTH/TENTH CENTURY ABBASID COURT - Brill
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TO BE A PRINCE IN THE FOURTH/TENTHCENTURY
ABBASID COURT
Nadia Maria El Cheikh
Court studies are almost nonexistent for early Islamic history, includ-
ing the Abbasid era. Many questions need to be investigated in con-
nection with the Abbasid court. What terminology was used in the
sources to define the court and the courtiers? Who was a ‘courtier’?
What was the distinction between the household and the bureaucracy?
How was the environment around the ruler organized spatially? Who
filled it? How did it represent itself, and with what degree of ceremo-
nial or spectacle? What were the rights and duties, obligations and
privileges of the officers within the court and household? What do the
sources tell us about the members of the caliphal households, whether
women or princes?
In recent years, historians of the court have become interested in
the ritual and symbolic aspects of rulership as part of the political sys-
tem. They have, additionally, refocused attention on the whole per-
sonal and domestic world within which the ruler lived.1 This paper
explores one aspect of the personal world that constituted the fourth/
tenth century caliphal court by focusing on the life and career of the
Abbasid prince Abu al-ʿAbbas, eldest son of the caliph al-Muqtadir
(AH 295–320/CE 908–932). Questions that I discuss revolve around
the various spaces in which the prince lived, the education and tutor-
ship that he received, the duties to which he was assigned from an
early age, and the ceremonial role that he assumed. Information about
his life prior to his assumption of the caliphate help us formulate a
conception of the expected roles of princes at the fourth/tenth century
Abbasid court, the possibilities and limitations open to them, and the
networks that formed around them.
I have elsewhere investigated the varieties of functions that the
eunuchs and harem stewardesses performed in the early fourth/tenth
century Abbasid court. These investigations, like the one reported
1
Trevor Dean, ‘The Courts’, Journal of Modern History 67 (1995) pp. 136–151.
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here, are based on the premise that it is essential to limit the inquiry
to a particular historical moment in order to free ourselves from the
‘deadly sameness’ of abstraction which allows no differences among
times and places.2 The narratives pertaining to the reign of the Abbasid
caliph al-Muqtadir offer particularly rich grounds for such an inves-
tigation. Accounts of this period underscore the weakening of the
institutional integrity of the Abbasid caliphate which in turn contrib-
uted to problems plaguing the caliphate in the first part of the fourth/
tenth century. In this view, the youth and personal incapacity of al-
Muqtadir, in contrast to the vigour and ability of his immediate pre-
decessors, opened the door to the ‘meddling’ of harem women and
influential ‘courtiers’. The sources for the reign of al-Muqtadir are, in
some ways, unique in providing insights on the workings of the ‘court’
and the domestic world. For this particular period we are able to get
behind the scenes and have a glimpse at the personal and informal
networks operating at court.
The Abbasid Courtier: Some Definitions
The Abbasid court of the fourth/tenth century was polycentric and
eclectic and seems to have constituted a space open to a vast range of
outside influences. Sourdel defines the Abbasid elite as ‘all those who
surrounded the caliph, who had access to him, who were part of the
court or the administration, and who served as his delegates in the
army and the judiciary.’ There was, thus, no real ‘nobility’ but rather
those ‘whose functions rather than their birth’ provided them with
the privilege of attending the caliph’s audiences, of participating in
the mazalim court and of figuring among those who gave the oath of
allegiance to the new ruler.3
The term that most closely describes the courtiers is al-hashiya/al-
hawashi. In Tajarib al-umam, the most notable source for this period,
Miskawayh (d. 421/1030) mentions that ʿAli b. ʿIsa abolished increases
which had been extended to all ranks of the army, to the eunuchs
(al-khadam), to al-hashiya, and to all clerks (al-kuttab) and employees
2
Adrienne Rich, ‘Notes Towards a Politics of Location’, in: Feminist Postcolonial
Theory: A Reader, Reina Lewis and Sara Mills, eds. (Edinburgh 2003) pp. 29–42.
3
Dominique Sourdel, l’État imperial des caliphes abbasides: VIIIe–Xe siècle (Paris
1999) pp. 212–213.
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(al-mutasarrifin). In one passage Miskawayh states that the vizier Ibn
al-Furat proceeded to examine ʿAli b. ʿIsa with reference to the allow-
ances of the hashiya: ‘You, he said, in the five years of your admin-
istration, reduced the allowances of the harim (the court of women),
the princes, al-hasham and the horsemen. In his defence, ʿAli b. ʿIsa
answered: ‘Your plan for meeting expenditure was to transfer sums
from the private to the public treasury, thereby pleasing the hashiya . . .’
From this passage it would seem that the term al-hashiya is inclusive
of the harim, the princes, the hasham and the horsemen.4
Miskawayh also provides another list where he states that during
his second vizierate, ʿAli b. ʿIsa adopted strict measures. He reduced
the allowance of the eunuchs (al-khadam), the courts attendants (al-
hasham), the courtiers (al-julasaʾ), the table-companions (al-nudamaʾ),
the minstrels (al-mughannin), the purveyors (al-tujjar), the inter-
cessors (ashab al-shafaʿat) and those of the retainers (ghilman) and
the dependents of the heads of bureaux (asbab ashab al-dawawin).5
Evidently large categories of people were implicated, making it quite
difficult to determine the boundaries between the different categories
of courtiers, retinue and bureaucrats.6
Another term which defines at least one circle of courtiers is the
khassa/khawass. The khawass of al-Muqtadir are singled out among
those who refused to partake in the conspiracy of Ibn al-Muʿtazz.
Miskawayh states: ‘There were present the commanders of the army,
the heads of bureaux . . . the judges and notables (wujuh al-nas), with
the exception of Abu al-Hasan b. al-Furat and the khawass of al-
Muqtadir.’7 One way of defining the term is by exclusion: The term
would thus exclude the groups that appear on this list. That the two
terms khawass and hawashi define different categories of people seems
clear in al-Sabi’s text where it is stated that al-khawass and al-hawashi
paid official visits to the vizier.8 But are these really two categories of
people, clearly distinct, particularly in the minds of our authors? In his
4
Ahmad b. Muhammad Miskawayh, Tajarib al-umam, Henry F. Amedroz, ed.
(Oxford 1920) vol. 1, p. 108; Henry F. Amedroz and David S. Margoliouth, trans.,
The Eclipse of the Abbasid Caliphate (Oxford 1921) vol. 1, pp. 120–121.
5
Miskawayh, Tajarib, vol. 1, p. 152; Amedroz and Margoliouth, Eclipse, vol. 1,
pp. 170–171.
6
David Bruce Jay Marmer, The Political Culture of the Abbasid Court, 279–324
(A. H.), unpub. PhD. Diss., Princeton University (Princeton 1994) p. 183.
7
Miskawayh, Tajarib, vol. 1, p. 5.
8
Hilal al-Sabiʾ, Kitab tuhfat al-umaraʾ fi tarikh al-wuzaraʾ (Beirut 1904) p. 268.
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discussion of the literary genre of the mirror of princes, al-ʿAllam lists
the following seemingly synonymous terms referring to the courtiers:
hashiya, khassa, bitana, aʿwan, atbaʿ, khassat-al-khassa.9 There is a lack
of clarity as to what these terms exactly mean in the various contexts
in which they appear. The ways in which these terms were used in the
texts and the ways in which they have been translated mask a confu-
sion and an imprecise conceptual understanding of the terms and of
the categories implied. It is, thus, necessary to undertake an exhaustive
study of Abbasid terminology that would rely on concordances.
The other way, which is the one I have been pursuing, is to follow
the life of particular individuals associated with the court. I have previ-
ously investigated the lives and careers of the caliph’s mother, of the
harem stewardesses Umm Musa and Zaydan, of the eunuch Muflih,
and of the chamberlain Nasr. Tracing the roles of one of the princes
helps fill the gap in our understanding of the roles of court and house-
hold during the caliphate of al-Muqtadir.
The Birth of a Prince
Archaeologically, the palaces related to the Abbasid dynasty in Bagh-
dad are not well known since almost nothing of the monuments
and of the urban fabric of the Abbasid city remains. However, some
information about the Baghdad palaces can be derived from literary
descriptions.10 We know that starting with the reign of al-Muʿtamid
(256–279/870–892), the Hasani palace, built during the reign of Harun
al-Rashid (170–193/786–809), became the center of a huge mass of
buildings which were to form the core of Dar al-Khilafa. Al-Muʿtadid
(279–289/892–902) built two palaces called al-Thurayya and al-Firdaws
and laid foundations of a third, Qasr al-Taj. All three buildings stood
on the Tigris bank, with great gardens stretching to the back, enclosing
many minor palaces within their precincts.
By the time of al-Muqtadir, the caliphal residence had expanded
into a vast complex of palaces, public reception and banqueting halls,
residential quarters, prayer halls and mosques, baths, pavilions, sports
grounds, pleasure and vegetable gardens, orchards and the like. It
9
ʿIzz al-Din al-ʿAllam, al-Sulta wa al-siyasa fi al-adab al-sultani (n. p. 1991)
pp. 95–99.
10
Oleg Grabar, The Formation of Islamic Art (New Haven 1987) p. 134.
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occupied an area nearly a square mile in extent, surrounded by a wall
with many gates.11 The caliphal residence came to resemble a small
city, deep within which the caliph and his throne room were located,
reached by a long route. Al-Muqtadir enlarged al-Taj which became
the principal caliphal residence and which was linked by a subterra-
nean passage to the palace of al-Thurayya for the benefit of the harem
women.12 The expansion of the palace complex allowed for the spatial
articulation of political hierarchy.
Al-Muqtadir and his family lived in this great complex surrounded
by his court and his guards, removed from the population and any
agitation. Entry was reserved for a select group of individuals; that the
rest could only imagine the opulence within the palace walls added to
the mystery enshrouding the palace and increased the perception of
distance separating the caliph from his people.13
The Dar al-Khilafa functioned simultaneously as a stage set for
the representation of caliphal power, as the administrative centre of
a vast empire and as a residence for the caliphal family. Prominent
women had their own apartments within this complex and it is prob-
ably from this time that a separate women’s quarter within the palace
first emerged.14 The family members in the Abbasid harem of the early
fourth/tenth century included the caliph’s mother, the wives of the
caliph, his concubines, the children and the unmarried, widowed or
divorced sisters and aunts. The harem also included the administra-
tive officers of the harem, and the female servants who performed the
housekeeping tasks of the harem, and female slaves. Concerning the
harem of al-Muqtadir, al-Sabiʾ states that: ‘It is believed that in the days
of al-Muqtadir . . . the residence contained 11,000 servants . . . 4,000 free
and slave girls and thousands of chamber servants.’15
The polygamous nature of the fourth/tenth-century caliphal harem
was real. The notion of polygamy is not limited to the four legal wives
but to the multiplicity of concubines who populated the caliphal
harem. The concubine, once she had borne a child, became an umm
walad and enjoyed a legally and socially enhanced position. The hope
11
Guy Le Strange, Baghdad during the Abbasid Caliphate (Oxford 1900) p. 263.
12
Le Strange, Baghdad, pp. 252–255; Yaqut, Muʿjam al-buldan (Beirut 1956)
vol. 2, p. 4.
13
D. Fairchild Ruggles, Gardens, Landscape, and Vision in the Palaces of Islamic
Spain (University Park, Pa. 2000) p. 92.
14
Hugh Kennedy, The Court of the Caliphs (London 2004) p. 164.
15
Hilal al-Sabiʾ, Rusum dar al-Khilafa, Mikhaʾil ʿAwwad, ed. (Baghdad 1964) p. 8.
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of attaining the status of queen mother must have been entertained by
every concubine taken into the harem. The prospect was not impos-
sible since al-Muqtadir’s mother herself had climbed through these
ranks: A Byzantine by birth, she was bought by the caliph al-Muʿtadid;
after giving birth to her son, Jaʿfar, she achieved the status of umm
walad and was freed on al-Muʿtadid’s death.
One concubine in the harem of al-Muqtadir was Zalum. On Tuesday
night, the fifth of Rabiʿ II, the year 296/908, Zalum brought forth to
the world Abu al-ʿAbbas Muhammad, the eldest son of al-Muqtadir.16
Zalum is not mentioned on this occasion. It is only later on, once
her son became caliph, that Zalum is mentioned in the sources.17 Her
bringing forth a male child meant that she would be freed as umm
walad on al-Muqtadir’s death. Upon the accession of her son to the
caliphate, she would become an influential person at the court.
ʿArib mentions that Abu al-ʿAbbas was born in Dar Haninaʾ, just
before dawn.18 The royal children lived with their mothers in the harem
of the caliphal palace. In 302/914, at five years of age, Abu al-ʿAbbas
and four of his brothers were circumcised and honoured with a lav-
ish celebration.19 Al-Suli also provides a vignette which shows all the
royal children gathered around their father, al-Muqtadir. The young-
est son at the time was al-Fadl. The caliph made him sit with him on
his throne and cuddled him. The caliph thought that his action may
have displeased his eldest son Abu al-ʿAbbas, and so he addressed him
reminding him that al-Fadl was the youngest: ‘It still holds true that
tenderness and playfulness are the share of the youngest, while respect
and due position are the share of the eldest.’20
One source provides a description of Abu al-ʿAbbas at a later age,
once he had become Caliph al-Radi: He was short and slender, brown-
eyed, high-colored and smooth-cheeked.21 One description pertaining
16
Abu Bakr al-Suli, Ma lam yunshar min awraq al-Suli: akhbar al-sanawat 295–315,
Hilal Naji, ed. (Beirut 2000) p. 68. See also al-Masʿudi, Muruj al-dhahab wa maʿadin
al-jawhar, Charles Pellat, ed. (Beirut 1974) vol. 5, p. 217. Ibn al-Saʿi in Nisaʾ al-khulafaʾ
(Cairo, n.d.) pp. 106–108, includes some information on one of the concubines of
al-Muqtadir: Khumra who was an umm walad.
17
Abu Bakr al-Suli, Akhbar al-Radi billah wa al-Muttaqi lillah, J. Heyworth Dunne,
ed. (Cairo 1935) p. 1.
18
ʿArib, Silat al-Tabari, Michael Jan De Goeje, ed. (Leiden 1897) p. 33.
19
Al-Hamadhani, Takmilat tarikh al-Tabari, Albert Kanʾan, ed. (Beirut 1959) p. 22.
20
Al-Suli, Ma lam yunshar, p. 32.
21
Al-Masʿudi, Kitab al-tanbih wa al-ishraf, Michael Jan De Goeje, ed. (Leiden
1993) p. 388.
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to his character as an adult mentions his noble manners, his judicious
usage of the literary arts, as well as his active participation in the dis-
cussions of the learned and the ‘philosophers.’22
The Education of a Prince
Abu al-ʿAbbas was put into the palace school at an early age, in 302/914.23
His first tutor was al-ʿArudi who was appointed by al-Muqtadir to
educate the young prince.24 When Abu al-ʿAbbas was in the prime of
his youth al-ʿArudi recalls mentioning to the prince a report on the
subject of greatness and the attributes of those in leadership, what is
to be commanded and what is to be reprimanded. As he spoke, the
prince took down notes in his own handwriting. Later on al-ʿArudi
saw him intently studying what he had written and trying to apply it
in his actions. Abu al-ʿAbbas told his teacher: ‘God willing I should
achieve these qualities so as to become a paragon of these virtues.’25
Abu al-ʿAbbas’s most famous tutor was al-Suli (d. 336/946), who
wrote a history of the contemporary caliphs based on first-hand
knowledge. He was a prominent man of letters in Baghdad, a tutor and
companion of several Abbasid caliphs. Evidence of al-Suli’s tutorship
of Abu al-ʿAbbas is related in a number of anecdotes. Al-Suli recounts
that the chamberlain Nasr prescribed that ‘I place myself at the dis-
position of the two princes, Abu al-ʿAbbas and Harun.’ Al-Suli was
assigned to meet with them twice a week. He found the two princes to
be intelligent and sensible, albeit lacking in knowledge.26
Al-Suli underlines that Abu al-ʿAbbas was the more refined and more
avid learner of the two. He bought for them books of jurisprudence,
poetry, language and history. The princes organized their respective
libraries and they studied, under the direction of al-Suli, history and
poetry. However, al-Suli told them that prophetic tradition, hadith,
was more profitable for them than anything else. For that purpose he
22
Al-Masʿudi, Muruj, vol. 5, p. 218.
23
Al-Hamadhani, Takmila, p. 22.
24
Al-Suli, Akhbar, pp. 8–9.
25
Al-Masʿudi, Muruj, vol. 5, p. 222.
26
Al-Suli, Akhbar, p. 25.
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brought into the court the most important traditionist of that time,
Abu al-Qasim b. bint Maniʿ.27
Al-Suli was appointed to be the tutor of Abu al-ʿAbbas in 307/919–
20 and continued in this function until 315/927. During this period he
had to struggle with the interferences of the caliph’s mother who had
her agenda regarding the education of her grandson. Al-Suli recalls
a day when Abu al-ʿAbbas was reading the poetry of Bashar b. Burd
and had in front of him books of philology and history when the
eunuchs of his grandmother arrived. They took away the books and
Abu al-ʿAbbas was upset with their action. Al-Suli tried to calm him
down by saying that his grandmother had been informed that he was
reading ‘proscribed’ books. A few hours later the eunuchs brought the
books back. The prince Abu al-ʿAbbas told them:
Tell whoever ordered you to do what you have done that these are
purely learned and useful books on theology, jurisprudence, philology,
poetry, history . . . and are not the kinds of books that you read, such as
stories of the marvels of the sea, Sindbad, and the fable of the cat and
the mouse.28
Al-Suli also taught the princes a number of philological treatises,
including the work entitled khalq al-insan, by al-Asmaʿi (d. 213/828).
Eunuchs reported to al-Muqtadir and his mother that al-Suli was
teaching the princes the names of the genital organs. Chamberlain
Nasr once more intervened, interviewed al-Suli, asked him to bring in
the volume and then took it to the caliph to explain to him that such
knowledge is necessary for jurists and judges.29
That the caliph’s mother and her entourage had a different view
regarding the education of the princes is clearly stated in an anecdote
in which the prince Abu al-ʿAbbas is praised by the scholar Husayn
al-Mahamili for his knowledge acquired through al-Suli’s teaching.
Al-Mahamili asked that his praise be reported to the harem stewardess
Zaydan: ‘What have you done for the man [al-Suli] who has trans-
formed the prince in such a way?’ The answer that was given by
Zaydan reflected that their ideas were diametrically opposed to those
of al-Suli:
27
Al-Suli, Akhbar, p. 25. The mother of the princes declined to pay the traditionist.
It was the chamberlain Nasr who immediately agreed to pay his fees.
28
Al-Suli, Akhbar, pp. 5–6.
29
Al-Suli, Akhbar, pp. 25–26.
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The qualities of this man [al-Suli] are in the eyes of al-Sayyida [al-
Muqtadir’s mother] and those who serve her, shortcomings. So please
tell him: we do not want our children to be men of letters or learned
scholars . . . Look at their father [caliph al-Muqtadir]: we find in him all
the qualities that we like and yet he is not a learned man.30
It was soon after that al-Suli left the service of Abu al-ʿAbbas, although
he maintained a correspondence with his pupil.31 The bonds between
the prince and his tutor remained so strong that later on, when Abu
al-ʿAbbas became caliph, he asked al-Suli to help him choose a throne
name.32 Al-Suli became one of his favoured boon-companions.
At some point in their education, the princes seem to have been
assigned to different individuals at court for further training. The
tutorship of the princes seems to have constituted one of the spaces of
competition of the factions at court. Al-Suli states that Abu al-ʿAbbas
was put under the tutorship of Muʾnis, the commander of the troops
(kana fi hijr Muʾnis).33 His brother Harun was entrusted to Nasr the
chamberlain for training; the third brother ʿAbbas grew up under the
tutorship of Gharib, the maternal uncle of al-Muqtadir.34 The three
princes were thus attached to the most important figures at court.
We do not know what kind of tutorship Abu al-ʿAbbas received
from Muʾnis but the loyalty that they felt towards each other was obvi-
ous during their difficult years. Upon the death of al-Muqtadir, Muʾnis
came out clearly in favour of the succession of Abu al-ʿAbbas. Mis-
kawayh states that upon the death of al-Muqtadir Muʾnis burst into
tears saying:
You have killed him! By God we shall all be killed. The least that you can
do is to announce that this happened without your intention or order
and to place on the throne his son Abu al-ʿAbbas, for he is my nursling
(tarbiyati); once he becomes caliph, his grandmother . . . his brothers and
his father’s retainers will be willing to spend money.35
30
Al-Suli, Akhbar, p. 26.
31
Al-Suli, Akhbar, pp. 27–28.
32
Al-Suli, Akhbar, pp. 2–4.
33
Al-Suli, Akhbar, p. 5; According to ʿArib, the prince Harun had first as a tutor
Nasr the chamberlain and following the death of the latter, Yaqut the chamberlain was
appointed as Harun’s tutor. In ʿArib, Silat, pp. 154–155.
34
Al-Suli, Akhbar, p. 5.
35
Miskawayh, Tajarib, vol. 1, pp. 241–242; Trans. in Amedroz and Margoliouth,
Eclipse, vol. 1, p. 272.
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However, when it was observed that to promote this prince would in
fact perpetuate the existing regime, Muʾnis yielded to the argument
and al-Qahir succeeded.
The Court of the Prince
Unlike other court models, such as Versailles, for instance, which was
self-contained, outside the city, subsuming both the prince’s household
and the administration, the court of al-Muqtadir was an integral part
of the city, a factor manifested by the sheer amount of coming and
going between the Dar al-Khilafa and the city of Baghdad. We know
that the viziers lived outside the caliphal residence and that they went
to court on the days of audience. The palace of Muʾnis was located in
the Shammasiyya quarter while the office of the police chief was across
the river from the palace complex.36 The residence of the Chamberlain
Nasr was, by contrast, inside Dar al-Khilafa and this allowed him pre-
cious access to the caliph.
Abu al-ʿAbbas received a home of his own at an early age. In 306/918
the vizier Hamid b. al-ʿAbbas took up residence in Bab al-Basra, and
the caliph gave the vacant waziral palace to prince Abu al-ʿAbbas.37
When Ibn al-Furat was appointed vizier five years later, al-Muqtadir
returned the waziral palace to him, at his request. There is no indica-
tion as to where Abu al-ʿAbbas moved.38 Having a residence inside the
palace complex would have afforded a useful physical proximity for
the prince as he would have been able to influence caliphal decisions
in a more immediate way. However, by establishing a residence out-
side the royal complex, the prince was able to assert his independent
political identity. This increased the possibility of his participation in
a coup against his father.39 Indeed, in 319/931, al-Muqtadir heard that
Muʾnis was plotting to carry off the prince Abu al-ʿAbbas from his
palace in al-Mukharrim to Egypt or Syria and there proclaim him
caliph. Al-Muqtadir therefore returned the prince from al-Mukharrim
36
Al-Sabiʾ, Rusum, p. 31.
37
Al-Hamadhani, Takmila, p. 30.
38
Al-Hamadhani, Takmila, p. 43.
39
Marmer, Political Culture of the Abbasid Court, p. 137.
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palace to his apartment in the caliphal palace to keep a closer watch
over him.40
Abu al-ʿAbbas gradually developed his own sub-court. He acquired
very early on a personal retinue. When in 301/913 the commander
Muʾnis al-Khazin died, his men were joined to the detachment of Abu
al-ʿAbbas.41 We also know that Abu al-ʿAbbas had a secretary, katib,
Abu Saʿid b. ʿAmru, who was in fact his closest servant (akhass al-nas
bihi).42 A eunuch in the service of Abu al-ʿAbbas is also mentioned: he
was sent by the prince to announce to al-Suli that al-Khasibi had been
appointed vizier in 313/925.43
The prince also had his own majlis. The majlis/majalis as a versa-
tile social and cultural institution could house activities ‘ranging from
serious religious, exegetical, philosophical and intellectual debate to
frivolous or amusing poetic recitation and composition, singing, wine-
drinking and an ostentatious enjoyment of leisure in the company of
witty and elegant people.’44 The boon-companions (nadim/nudamaʾ)
formed a narrow circle of companions who were expected to con-
verse about all sorts of subjects and to participate in many types of
activities.45 Von Grunebaum has specified that ‘what secured success
in social gatherings of this kind would be first and foremost esprit.
An epigrammatic turn of mind would . . . go far in making a visitor to
the majlis an effective contributor.’46 The nadim was also expected to
function as a source of council and moral guidance.47 The very prin-
ciple of the majlis allowed the meeting of two axes of organization
and sociability: a horizontal egalitarian axis, that of fraternity; and a
vertical hierarchical axis, that of ‘distinction’. This intimate court was
not an extension of the circle of servants. The criteria for recruitment
emanated directly from the personal choice of the host.48
40
Miskawayh, Tajarib, vol. 1, p. 221; al-Hamadhani, Takmila, p. 83.
41
Al-Suli, Ma lam yunshar, p. 94; ʿArib, Silat, p. 45.
42
Al-Suli, Akhbar, p. 5.
43
Al-Suli, Ma lam yunshar, p. 149.
44
Cynthia Robinson, In Praise of Song: The Making of Courtly Culture in al-Andalus
and Provence, 1005–1134 A.D. (Leiden 2002) p. 75.
45
Anwar Chejne, ‘The Boon-Companion in Early ʿAbbasid Times’, Journal of the
American Oriental Society 85 (1965) pp. 327–335.
46
G.E. Von Grunebaum, ‘Aspects of Arabic Urban Literature mostly in the Ninth
and Tenth Centuries’, Islamic Studies 8 (1969) pp. 281–300.
47
Julie Scott Meisami, Medieval Persian Court Poetry (Princeton 1987) p. 7.
48
See Bernard Hours, Louis XV et sa cour: le roi, l’étiquette et le courtesan. Essai
historique (Paris 2002) pp. 117–123.
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We have several reports on Abu al-ʿAbbas’s hosting of such gath-
erings. On one occasion Abu al-ʿAbbas invited his brother Harun to
drink with him in the palace of al-Thurayya. The occasion resulted in
an exchange of verses during which Abu al-ʿAbbas recited poems by
Abu Nuwas.49 Al-Suli mentions another instance when Abu al-ʿAbbas
invited him to participate in an evening of drinking in his palace in al-
Mukharrim.50 We also read of a majlis hosted by the caliph al-Muqtadir
to which were invited Abu al-ʿAbbas and his brothers: ‘We went in our
boon-companionship attire, except for my brother Harun,’ who was
then ordered by the caliph to put on the proper attire.51 Al-Suli has
described Abu al-ʿAbbas on such occasions: he was intelligent, prompt
at understanding whatever was said, and quick to find his words with-
out needing to think.52
The composition of such gatherings is provided by al-Suli, who
gives an eyewitness description of the first gathering of the Table-
companions of Abu al-ʿAbbas, after he became caliph. The caliph sent
to al-Suli a message in which he inquired about the companions of
earlier caliphs who were still around and who were still fit to be invited
to his receptions. Al-Suli answered that of such companions, the only
remaining one was Ishaq b. al-Muʿtamid but he suggested others who
have the qualities necessary to be present at the caliph’s receptions.
When the group arrived at the caliphal palace for the caliph’s recep-
tion, they sat in strict order: to the right sat first the prince Ishaq b.
al-Muʿtamid; then al-Suli, then a philologist, private tutor of a Prince,
and Ibn Hamdun. To the left sat three literary courtiers of the family
of Munajjim and Baridis of high official descent.53 Al-Suli reports on
the two activities that dominated such receptions: reciting poetry and
drinking wine.54
In order to maintain a separate household and pay social com-
panions and military units, the prince needed income. The stipends
allotted to the princes were a most sensitive financial issue at court.
Aspirants to the wazirate offered increases of stipends. In 304/916,
49
Al-Suli, Akhbar, p. 8.
50
Al-Suli, Akhbar, p. 50.
51
Al-Suli, Ma lam yunshar, p. 31.
52
Al-Suli, Akhbar, p. 7.
53
Al-Suli, Akhbar, pp. 8–9. See this passage also in Adam Mez, The Renaissance
of Islam, Salahuddin Khuda Bukhsh and David S. Margoliouth, trans. (London 1937)
pp. 143.
54
Al-Suli, Akhbar al-Radi, pp. 9, 19, 55.
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for instance, ‘Ibn al-Furat undertook to pay al-Muqtadir, his mother
and the two princes 1500 dinars a day of which one thousand dinars
went to the caliph, 333 and one third to his mother, and 166 and two
thirds to the two princes Abu al-ʿAbbas and Harun.’55 We also have
the budget statement prepared by ʿAli b. ʿIsa for the year 306/918 and
it includes the monthly allowance prescribed to Umm al-Muqtadir, to
the princes, to the female relatives and to the servants.56
The Roles of the Prince
From an early age, Abu al-ʿAbbas received important governmental
posts. In 301/913, while he was four years old, a robe of honour was
bestowed on him. He was given command of the war in Egypt and
the Maghrib. Muʾnis al-Khadim was appointed his deputy in Egypt.57
Abu al-ʿAbbas could not take on the governorship of the western
provinces at this young age; he never took on such duties in practice.
Indeed, much later on, in 318/930, al-Muqtadir robed and appointed
Abu al-ʿAbbas to the West, and again Muʾnis was asked to perform
the prince’s duties, even though the prince was now over twenty years
old.58 In fact with all of the military crises of the period we never hear of
Abu al-ʿAbbas or any of the other princes involved in military actions.
Although he received official appointments and although he developed
a large retinue, the prince does not seem to have been involved in
the real politics of his time. This was in line with what had effectively
become the practice starting with the mid-third/ninth century when
the caliph’s children were confined to the palaces of Baghdad and
Samarraʾ rather than being sent to govern the provinces.59
One main function that Abu al-ʿAbbas did fulfill was to act as an
emissary of his father in sensitive missions. Al-Muqtadir used Abu
al-ʿAbbas as an intermediary with important state officials, espe-
cially when he wanted to convey a personal message to someone’s
home. Abu al-ʿAbbas undertook such a delicate mission in 317/929.
When Muʾnis had heard rumors that he would be replaced as chief
55
Miskawayh, Tajarib, vol. 1, p. 42.
56
Al-Sabiʾ, Rusum, pp. 21–25.
57
Miskawayh, Tajarib, vol. 1, p. 32.
58
Miskawayh, Tajarib, vol. 1, p. 202.
59
Kennedy, Court of the Caliphs, p. 168.
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commander, al-Muqtadir sent Abu al-ʿAbbas and the vizier Ibn Muqla
in order to alleviate Muʾnis’s fears and suspicions and to convince
him of the caliph’s good intentions and continued favour. Perhaps
al-Muqtadir employed Abu al-ʿAbbas in this instance because of the
prince’s special relationship with Muʾnis, but, in any case, since the
caliph was restricted by protocol from leaving the palace and deliver-
ing the message in person, sending his son was the most effective way
of getting around such barriers while maintaining a symbolic author-
ity that enhanced that of the caliph.
Indeed, the main role that Prince Abu al-ʿAbbas seems to have been
assigned was a ceremonial one. By the fourth/tenth century caliphs
had almost completed the process of distancing themselves from
the general populace, removing themselves architecturally and cer-
emonially. Gulru Necipoglu singles out one palatine paradigm which
emerged during the third/ninth and fourth/tenth century and which
was characterized by sprawling extra-urban palatine complexes no
longer attached to congregational mosques. This change in the spatial
relationship between the palace and the mosque marked the increasing
seclusion of the Abbasid caliphs from their subjects.60 The ceremonies
codified the internal structure of the court and also presented to the
public an idealized image of the caliphate. Changing ideas about ruler-
ship were articulated in the idiom of protocol and ceremonial.
According to Paula Sanders, ‘the protocol of the courts expressed
symbolically a developing set of assumptions about authority, rule
and rulers.’61 During the reign of al-Muqtadir the weakness of the
caliph and of the state were compensated for by ritualized and cer-
emonial forms. Cynthia Robinson has argued that the ceremonial
space served as a place where dynastic solvency, legitimacy and power
could be physically demonstrated.62 Malcom Vale has indicated that
the semblance of power ‘could be just as potent a force in the creation
and sustenance of princely ideology.’63 By the fourth/tenth century,
60
Gülru Necipoğlu, ‘An Outline of Shifting Paradigms in the Palatial Architecture
of the Pre-Modern Islamic World’, Ars Orientalis 23 (1993) pp. 3–24.
61
Paula Sanders, Ritual, Politics and the City in Fatimid Cairo (Albany 1994)
p. 15.
62
Robinson, In Praise of Song, p. 49.
63
Malcolm Vale, The Princely Court: Medieval Courts and Culture in North-West
Europe, 1270–1380 (Oxford 2001) pp. 200–207.
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ceremonies became more sumptuous, the caliphs seeking to compen-
sate for the loss of their powers by a greater magnificence.64
Our knowledge of daily ceremonial is slight. The invisible caliph
was occasionally made officially visible to members of his court,
although we do not have information on his routine daily visibility
to his officials and courtiers. We have even less information about the
ceremonial surrounding members of the caliphal household, notably
the princes. Abu al-ʿAbbas appears in the sources most frequently in
processions in which his primary function was to add royal dignity
to the proceedings. There the prince was the center of an elaborate
event. Surrounded by the most important men of state, the prince was
the real focus of the procession. On those occasions, the procession
is often described in detail, and even seems like the most important
aspect of the entire event.
The young prince’s first appointment over the Maghrib and Egypt
was celebrated by an impressive parade:
Abu al-ʿAbbas . . . rode from the Hasani palace while in front of him
was the banner which al-Muqtadir had given him over the Maghbrib.
Accompanying the prince were all of the commanders, the al-hujariyya
retainers and many eunuchs, all surrounding his mount. On his right
was ʿAli b. ʿIsa; Muʾnis was on his left; and the chamberlain Nasr was in
front of him. He traveled along the main road and returned via the river,
with the people accompanying him . . .65
The procession included the most powerful men of state: the vizier,
the chamberlain, and the chief commander. In 304/916 as part of the
prisoner parade for the rebel al-Husayn b.Hamdan,
al-Husayn was conducted from the Shammasiya gate to the caliphal
palace attached to a cross . . . His son was exposed on another camel. In
front of them went the prince Abu al-ʿAbbas, the vizier ʿAli b. ʿIsa, the
commander Muʾnis . . .’66
The prince’s presence added weight to this important occasion which
was celebrating the Abbasid state’s victory over the rebel al-Husayn b.
Hamdan. Abu al-ʿAbbas is also seen repeatedly escorting and receiving
64
Dominique Sourdel, ‘Robes of Honor in Abbasid Baghdad during the Eighth
to the Eleventh Century’, in: Robes and Honor: The Medieval World of Investiture,
Stewart Gordon, ed. (New York 2001) pp. 137–145.
65
Al-Suli, Ma lam yunshar, p. 93; ʿArib, Silat, p. 43.
66
Miskawayh, Tajarib, vol. 1, pp. 37–8; Al-Hamadhani, Takmila, p. 24; al-Suli, Ma
lam yunshar, p. 104; ʿArib, Silat, p. 57.
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Muʾnis to and from military campaigns. For instance, when Muʾnis
was heading with the troops towards Egypt in 308/920, Abu al-ʿAbbas
accompanied him to his camp site.67 Upon Muʾnis’ return to Bagh-
dad the following year, he was received by Abu al-ʿAbbas.68 We also
read that in 315/927, as Muʾnis was leading the troops to fight the
Byzantines, he was escorted by Abu al-ʿAbbas, ʿAli b. ʿIsa, Chamberlain
Nasr, and Harun b. Gharib.69
Such public processions made Abu al-ʿAbbas the focus of impor-
tant state rituals. As a symbolic representative of the caliph, Abu
al-ʿAbbas disseminated the caliph’s majesty to the public while the
ruler remained distanced in the palace. The prince’s presence during
processions added dignity to any event and brought to the public of
Baghdad a sense of caliphal splendour and decorum. Public percep-
tions of the caliph via the prince influenced the shaping of contem-
porary maps of political reality, informing, correctly or incorrectly,
assessments of where power lay and the general well-being of the state.
The effectiveness of the caliphate and court have at least as much to
do with representations, beliefs, expectations and rumours, as with
‘objective’ arrangements.70 The glorification of the prince, moreover,
served to reinforce two political principles that supported al-Muqtadir’s
claim to the caliphate: the notion of inheritance and primogeniture
and that this particular branch of the Abbasid family should rule.
Al-Muqtadir, thus, used Abu al-ʿAbbas to assert the political principle
of succession.71
The Plight of the Prince
Upon his accession in 320/932, al-Qahir, brother of al-Muqtadir,
ordered raids on the houses where the sons of al-Muqtadir were possi-
bly hiding. This order was carried out until Abu al-ʿAbbas, Harun, ʿAli,
al-ʿAbbas, Ibrahim, and al-Fadl were found.72 Abu al-ʿAbbas was placed
67
Al-Suli, Ma lam yunshar, p. 125; ʿArib, Silat, p. 79.
68
Al-Hamadhani, Takmila, p. 31.
69
Al-Hamadhani, Takmila, pp. 65–6.
70
Jacques Revel, ‘The Court’, in: Realms of Memory, Vol. II: Traditions, Pierre
Nora, ed., Arthur Goldhammer, trans. (New York 1997) pp. 72–122.
71
Marmer, Political Culture, pp. 148–9.
72
Ibn al-Athir, al-Kamil fi al-Tarikh, Carl Johan Tornberg, ed. (Beirut 1979) vol. 8,
p. 246; al-Suli, Akhbar, p. 1.
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under house arrest for years. After he became caliph, Abu al-ʿAbbas,
recounted during a majlis, what he had had to endure at the hands of
al-Qahir: Abu al-ʿAbbas and his mother languished in confinement;
the prince was afraid night and day of being put to death, and he had
to disguise his feelings towards al-Qahir who could not be trusted.73
On another occasion al-Radi told al-Suli that after the execution of
Muʾnis, al-Qahir sent him Muʾnis’ head as a threat:
At the time I was imprisoned because I had been under the tutorship of
Muʾnis. I understood his intention and decided to misguide him as to
my true feelings. And so I prostrated myself thanking God and mani-
fested in front of the eunuchs a great happiness . . . I started thanking
al-Qahir . . . and wrote him verses.74
For a number of years Abu al-ʿAbbas experienced a difficult and some-
times dangerous isolation. His accession to the caliphate came as a
surprise to him. Indeed, he states that he did not seek power and did
not strive to attain it:
I got into power without having attempted anything to obtain it and
without having desired it . . .not out of ignorance on my part as to what it
entails in honour and majesty but because of the changed circumstances,
the paucity of money, the army’s insatiability, and the country’s ruin. It
seemed to me that I would have as companions, distress, sadness, anger,
preoccupations, more than the expected happiness and joy . . . But I hope
that God will help me because of my good intentions . . .75
His good intentions paid off, at least verbally, in the sources. The judg-
ment on his character is mostly positive. Miskawayh talks about him as
a scholar and poet, with a command of elegant language; a man who
loved the society of the learned, and was never without companions; a
man of liberal mind and generous disposition.76
Abu al-ʿAbbas died of illness in 329/940. According to later histori-
ans, the death of al-Radi brought changes to the caliphate: he was the
last caliph to leave a compiled collection of poetry; the last caliph to
pronounce regularly in public the Friday sermon; the last to entertain
boon-companions; and the last whose establishment was on the scale
73
Al-Suli, Akhbar, p. 17.
74
Al-Suli, Akhbar, pp. 49–50.
75
Al-Suli, Akhbar, pp. 16–17.
76
Miskawayh, Tajarib, vol. 1, p. 417. Trans. in Amedroz and Margoliouth, Eclipse,
vol. 1, p. 462.
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adopted by his forefathers.77 Following Abu al-ʿAbbas’ death, Bajkam
stated that the caliph ‘was intelligent, crafty and, a flatterer . . . but I
blame him for having been too weak and for having let his passions
influence his judgment.’78 His tutor and companion al-Suli praised
him in the following terms:
Among the Abbasids caliphs, he was the most talented poet, the most
fecund in poetry, the most generous and kind to his companions. I have
never seen or heard of a caliph better than him in nobility of character,
more liberal in money or in food, to the point of exaggeration, or in his
gifts of cloths and perfumes. He had not the slightest avarice . . . had he
not followed his passions in the ways he did . . . I would think that he has
no superior.79
77
Ibn al-Athir, al-Kamil fi al-tarikh, vol. 8, p. 368.
78
Al-Suli, Akhbar, p. 43.
79
Al-Suli, Akhbar, p. 19. See also al-Masʿudi, Muruj, vol. 5, p. 228.
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